Consider the following:Although Judaism is defined by its worship of one God, it was not always a pure monotheism. In I Kings 8, King Solomon addresses the Lord by saying, "There is no God like You," suggesting that the Israelites recognized the existence of other gods.The practice of Judaism was focused on animal sacrifice until the destruction of the Second Temple by the Romans in the 1st century, which forced a radically new approach to worship.The political emancipation of the Jews in 18th-century Europe transformed a 1,000-year-old style of Jewish life. "You can’t find an expression of Judaism today that is just like [the way] Jews lived 300 years ago," says Professor Shai Cherry.Yet for all it has changed, Judaism has maintained unbroken ties to a foundation text, an ethnicity, a set of rituals and holidays, and a land.A Journey of Religious DiscoveryIn these 24 lectures, Professor Cherry explores the rich religious heritage of Judaism from biblical times to today.He introduces you to the written Torah, and you learn about the oral Torah, called the Mishnah (which was also later written down), and its commentary, the Gemara. And you discover how the Mishnah and Gemara comprise the Talmud, and how they differ from another form of commentary called Midrash.He teaches you about the three pillars of the world defined more than 2,000 years ago by Shimon the Righteous: Torah, worship, and deeds of loving kindness.He takes you through the calendar of Jewish holidays, from the most important, the Sabbath, to the key holidays of Rosh Hashanah, Yom Kippur, Passover, and Pentecost (Shavuot); and to historically minor celebrations such as Channukah, which is now a more visible holiday.You also learn about the origins and attributes of the different Jewish movements that formed in the wake of Emancipation in the late 1700s and the resulting full emergence of Judaism into Western society. These include the Reform, Conservative, Modern Orthodox, and Reconstructionist movements."Although Jewish history is not one long tale of travails," says Professor Cherry, "there have been several catastrophes that powerfully shaped the Jewish consciousness." He includes discussions of the impact on Jewish thought of the Babylonian exile and the destruction of the Second Temple in antiquity, and the Holocaust in the 20th century."We will see that for every topic that we cover we have a multiplicity of responses and a multiplicity of answers," says Professor Cherry, noting that this course could just as easily be called "An Introduction to Judaisms."What’s in a Name?Judaism’s sacred text is the Bible, also called the TaNaKH, the Torah, the Hebrew Bible, and, by Christians, the Old Testament. As Professor Cherry points out, these terms have different implications:TaNaKH: This is the Hebrew acronym for the three sections of the Bible—the Torah (the first five books, known as the Pentateuch), Nevi’im (Prophets), and Ketuvim (Writings).Torah: The word torah means "a teaching," and it can refer to the Pentateuch, the entire TaNaKH, or even the whole corpus of Jewish thought.Hebrew Bible: This is a religiously neutral term used by scholars for the TaNaKH. Professor Cherry notes that his expertise is in the TaNaKH, not the Hebrew Bible, since he approaches the text from the Jewish interpretive tradition.Old Testament: Christians refer to the TaNaKH as the Old Testament, since in their eyes it has been superseded by the New Testament. For Catholics, the Old Testament has a number of books that are not included in the TaNaKH.Interpreting the ScripturesJews and Christians not only have different names for the Bible, they understand it very differently. For example, Christianity takes an episode that is relatively minor in Jewish tradition—the temptation of Adam and Eve—and extracts from it the doctrine of original sin.Similarly, early rabbis took the repeated phrase, "And there was evening and there was morning," in the enumeration of the six days of creation and concluded that the day begins in the evening, which is why Jews start the celebration of their holidays at sundown.As a case study in interpretation, Professor Cherry delves deeply into the prohibition against seething (boiling) a kid in its mother’s milk, mentioned in Exodus and Deuteronomy, which led to the kosher practice of strict separation of meat and milk products. Recently, a scholar pointed out that the original Hebrew could be interpreted to mean fat instead of milk.A prohibition against seething a kid in its mother’s fat makes more sense, because it is another way of saying that the mother and offspring should not be slaughtered on the same day, in accord with the biblical injunction against killing two generations of the same species on the same day.But the rabbis had very good reasons to read the passage as they did, says Professor Cherry, who shows the theological logic that has resulted in the dietary separation of meat and milk, a practice observed by traditional Jews today.Unlocking Mysteries of Jewish Thought and Ritual"Let’s unpack this," Professor Cherry says often during these lectures, as he takes a concept, a biblical passage, or an episode from history and explores its meaning in Jewish thought and ritual.In doing so, he is following the footsteps of the acknowledged master of this form of analysis, the medieval Jewish philosopher Moses Maimonides, who figures prominently throughout the course and is treated in depth in Lecture 14.There, Professor Cherry focuses on Maimonides’s Guide of the Perplexed and its discussion of creation, prayer, and the reasons for the commandments. Maimonides is filled with insights into how Judaism evolved as it did, noting, for example, that the practice of ritual animal sacrifice in early Judaism was God’s way of taking a pagan rite that the Israelites had learned from the Egyptians and redirecting it.In a subsequent lecture, Professor Cherry shows how Maimonides’s success at putting Judaism on a logical footing set the stage for a reaction that produced the Jewish mystical system called the Kabbalah.Professor Cherry unlocks other mysteries, such as why the first day of the seventh month (Tishrei) is the Jewish New Year (Rosh Hashanah). It seems likely, he says, that "this was the time of the Babylonian New Year. So when the Jews were exiled to Babylonia, they saw that the Babylonians celebrated their New Year on that day, and said, ‘We’ve got some sacred occasion where we blow the trumpets, so let’s make that our New Year, too.’"He also explores different concepts of the Messiah, profiling two controversial candidates. The first is Shabbatai Tzvi, who was proclaimed Messiah by followers in 1665, and whose travels across Eastern Europe eventually landed him in Turkey, where he converted to Islam to avoid execution by the authorities.The other candidate is Rebbe Menachem Mendel Scheersohn, a charismatic leader of the Lubavitch Chassidim in Brooklyn, who died in 1994. Rebbe Scheersohn’s widely touted messianic credentials created intense debate and division in the Ultra-Orthodox community.From the Decalogue to Fiddler on the RoofFrom the first lecture on the Torah to the last on the Jews as the Chosen People, this course is packed with fascinating information, including:Jews use the term Decalogue, instead of Ten Commandments because there are actually more than 10 commandments in the Decalogue. For instance, "On six days you shall work and the seventh day shall be a Sabbath to you." Usually that counts as one: that you should have a Sabbath on the seventh day. But there is also, "On six days you shall work."The prophets in the biblical period served the same function as today’s free press. They tell the king what he doesn’t want to hear.When people die in the TaNaKH, everyone goes to the same place, Sheol—a shadowy underworld that is neither heaven nor hell.After crushing the Bar Kochvah revolt of the Jews in the 2nd century, the Romans changed the name of the land of Israel and Judaea to echo the Israelites’ ancient enemies, the Philistines. This is how the region came to be called Palestine.Today, the designation "Temple" on a Jewish house of worship is usually a sign that it is a Reform congregation because Reform Jews no longer look toward the dream of rebuilding the Jerusalem Temple.Orthodox Judaism is just as much a product of modernity as is Reform because several varieties of Orthodoxy emerged in the 19th century as a response to Emancipation, the Enlightenment, and the founding of the Reform movement.In addition, Professor Cherry devotes several lectures to complex issues such as the problem of evil and suffering, the Zionist movement, the place of women in the Jewish world, and how Judaism understands Christianity.Throughout, Professor Cherry is articulate, engaging, and passionate, with a gift for making a point by means of a memorable cultural reference. He calls attention to an echo of Jewish mystic Rav Kook in a Joni Mitchell song; to the Kabbalistic nature of "the force" and "the dark side" in George Lucas’s Star Wars; and to the Sabbath lesson given by Gene Wilder as an Old West rabbi in The Frisco Kid, when he dutifully dismounts his horse at sundown, risking capture by bandits.Professor Cherry notes that when he teaches introductory Judaism at Vanderbilt University, he asks his students to see two films: Fiddler on the Roof, for its picture of the breakdown of tradition as Jews confront modernity; and Woody Allen’s Crimes and Misdemeanors, for its treatment of secular Jews grappling with contemporary issues of faith and ethics. Both films repay viewing in light of the lessons you’ll learn in this course.In his final lecture, Professor Cherry sums up: "The Judaisms we’ve examined in this course reflect the ongoing struggles of the Jewish people from their ancient life as a sovereign nation, to the travails of exile, to the opportunities of acculturation in modernity, and finally to the re-establishment of the state of Israel. Hearing God’s words anew—receiving Torah every day—has meant reinterpreting the tradition, creatively rereading the words of the past, whether they relate to core ideas like the notion of evil and the notion of the Chosen People, or mitzvot such as the prohibition of idolatry, or the laws of marriage and divorce. Even the basis for reinterpreting the tradition, the claim that God’s words do not cease, is itself a rereading of Torah."

    These essays are crucial to the interpretation of Levinas's work more generally, [and] Aronowicz's excellent introduction and occasional notes are very helpful in making this work accessible to those unacquainted with either Talmud or Levinas." --Religious Studies ReviewNine rich and masterful readings of the Talmud by the French Jewish philosopher Emmanuel Levinas translate Jewish thought into the language of modern times. Between 1963 and 1975, Levinas delivered these commentaries at the annual Talmudic colloquia of a group of French Jewish intellectuals in Paris. Here Levinas applies a hermeneutic that simultaneously allows the classic Jewish texts to shed light on contemporary problems and lets modern problems illuminate the texts. Besides being quintessential illustrations of the art of reading, the essays express the deeply ethical vision of the human condition that makes Levinas one of the most important thinkers of our time.

    In this second volume of a five-volume collection of parashat hashavua commentaries, Rabbi Sir Jonathan Sacks explores these intersections as they relate to universal concerns of freedom, love, responsibility, identity, and destiny. Chief Rabbi Sacks fuses Jewish tradition, Western philosophy, and literature to present a highly developed understanding of the human condition under God’s sovereignty. Erudite and eloquent, Covenant & Conversation allows us to experience Chief Rabbi Sacks’ sophisticated approach to life lived in an ongoing dialogue with the Torah.

    God in Search of Man combines scholarship with lucidity, reverence, and compassion as Dr. Heschel discusses not man's search for God but God's for man--the notion of a Chosen People, an idea which, he writes, "signifies not a quality inherent in the people but a relationship between the people and God." It is an extraordinary description of the nature of Biblical thought, and how that thought becomes faith.

    True religion consists in practice of simple piety, independent of philosophical speculation.

    He was already germinating a secularist challenge to religion that would be as radical as it was original. He went on to produce one of the most ambitious systems in the history of Western philosophy, so ahead of its time that scientists today, from string theorists to neurobiologists, count themselves among Spinoza’s progeny.In Betraying Spinoza, Rebecca Goldstein sets out to rediscover the flesh-and-blood man often hidden beneath the veneer of rigorous rationality, and to crack the mystery of the breach between the philosopher and his Jewish past. Goldstein argues that the trauma of the Inquisition’ s persecution of its forced Jewish converts plays itself out in Spinoza’s philosophy. The excommunicated Spinoza, no less than his excommunicators, was responding to Europe’ s first experiment with racial anti-Semitism.Here is a Spinoza both hauntingly emblematic and deeply human, both heretic and hero—a surprisingly contemporary figure ripe for our own uncertain age.

    Written by a 12th- century thinker who was equally active as an original philosopher and as a Biblical and Talmudic scholar, it is both a classic of great historical importance and a work of living significance today.The Guide for the Perplexed was written for scholars who were bewildered by the conflict between religion and the scientific and philosophic thought of the day. It is concerned, basically, with finding a concord between the religion of the Old Testament and its commentaries, and Aristotelian philosophy. After analyzing the ideas of the Old Testament by means of "homonyms," Maimonides examines other reconciliations of religion and philosophy (the Moslem rationalists) and then proposes his own resolution with contemporary Aristotelianism. The Guide for the Perplexed was at once recognized as a masterwork, and it strongly influenced Jewish, Christian, and Moslem thought of the Middle Ages. It is necessary reading for any full comprehension of the thought of such scholastics as Aquinas and Scotus, and indispensable for everyone interested in the Middle Ages, Judaism, medieval philosophy, or the larger problems which Maimonides discusses.

    And as Leon R. Kass shows in The Beginning of Wisdom, it’s also timeless. Examining Genesis in a philosophical light, Kass presents it not as a story of what happened long ago, but as the enduring story of humanity itself. He asserts that the first half of Genesis contains insights about human nature that “rival anything produced by the great philosophers.” Kass here reads these first stories—from Adam and Eve to the tower of Babel—as a mirror for self-discovery that reveals truths about human reason, speech, freedom, sexual desire, pride, shame, anger, and death. Taking a step further in the second half of his book, Kass explores the struggles in Genesis to launch a new way of life that addresses mankind’s morally ambiguous nature by promoting righteousness and holiness. Even readers who don’t agree with Kass’s interpretations will find The Beginning of Wisdom acompelling book—a masterful philosophical take on one of the world’s seminal religious texts. “Extraordinary. . . . Its analyses and hypotheses will leave no reader’s understanding of Genesis unchanged.” —New York Times“A learned and fluent, delightfully overstuffed stroll through the Gates of Eden. . . . Mix Harold Bloom with Stephen Jay Gould and you’ll get something like Kass. A wonderfully intelligent reading of Genesis.”—Kirkus Reviews, starred review “Throughout his book, Kass uses fruitful, fascinating techniques for getting at the heart of Genesis. . . . Innumerable times [he] makes a reader sit back and rethink what has previously been tediously familiar or baffling.”—Washington Post “It is important to state that this is a book not merely rich, but prodigiously rich with insight. Kass is a marvelous reader, sensitive and careful. His interpretations surprise again and again with their cogency and poignancy.”—Jerusalem Post

    The works of Maimonides, particularly The Guide for the Perplexed, are reckoned among the fundamental texts that influenced all subsequent Jewish philosophy and also proved to be highly influential in Christian and Islamic thought. Spanning subjects ranging from God, prophecy, miracles, revelation, and evil, to politics, messianism, reason in religion, and the therapeutic role of doubt, Maimonides and the Book That Changed Judaism elucidates the complex ideas of The Guide in remarkably clear and engaging prose. Drawing on his own experience as a central figure in the current Israeli renaissance of Jewish culture and spirituality, Micah Goodman brings Maimonides’s masterwork into dialogue with the intellectual and spiritual worlds of twenty-first-century readers. Goodman contends that in Maimonides’s view, the Torah’s purpose is not to bring clarity about God but rather to make us realize that we do not understand God at all; not to resolve inscrutable religious issues but to give us insight into the true nature and purpose of our lives.

    Four Approaches to God's Existence

    A basic reference work on Judaism discusses the Bible, the Talmud, and other writings; Jewish history; beliefs and rituals; and the Jewish calendar, holidays, and life-cycle ceremonies.

    Rabbi Aryeh Kaplan has therefore translated the Sefer Yetzirah the oldest and most mysterious of all kabbalistic texts, and now brings its theoretical, meditative and magical implication to light. He expounds on the dynamics of the spiritual domain, the worlds of the Sefirot, souls and angels. When properly understood, the Sefer Yetzirah becomes the instruction manual for a very special type of meditation meant to strengthen concentration, and to aid the development of telekinetic and telepathic powers. These powers were meant to help initiates perform feats that outwardly appeared magical. The magical kabbalah is closely related to the meditative kabbalah, and uses various signs, incantations, and divine names by which initiates could influence or alter natural events. This translation includes the meditation in five dimensions, the transition from Binah to Chakhmah consciousness, the point of infinity, kabbalistic astrology, Ezekiel's vision according to the Sefer Yetzirah, and the mystery of the 231 gates.Also included is a digest of all major commentaries on the text of Sefer Yetzirah and a bibliography of many of the major kabbalistic works that discuss it, as well as extensive notes regarding various aspects of the translation, Rabbi Kaplan's translation is based on the Gra version, which has been thought to be the most authentic. Also included is the short version, the long version, and the Saadia version, making this volume the most complete work on the Sefer Yetzirah in English.

    Read each year at the Seder table, the Haggadah recounts the miraculous tale of the liberation of the Children of Israel from slavery in Egypt, with a celebration of prayer, ritual, and song. Wiesel and Podwal guide you through the Haggadah and share their understanding and faith in a special illustrated edition that will be treasured for years to come. Accompanying the traditional Haggadah text (which appears here in an accessible new translation) are Elie Wiesel's poetic interpretations, reminiscences, and instructive retellings of ancient legends. The Nobel laureate interweaves past and present as the symbolism of the Seder is explored. Wiesel's commentaries may be read aloud in their entirety or selected passages may be read each year to illuminate the timeless message of this beloved book of redemption. This volume is enhanced by more than fifty original drawings by Mark Podwal, the artist whom Cynthia Ozick has called a "genius of metaphor through line." Podwal's work not only complements the traditional Haggadah text, as well as Wiesel's poetic voice, but also serves as commentary unto itself. The drawings, with their fresh juxtapositions of insight and revelation, are an innovative contribution to the long tradition of Haggadah illustration.

    As the religion stands on the brink of becoming irrelevant to the very people who look to it for answers, Nothing Sacred takes aim at its problems and offers startling and clearheaded solutions based on Judaism’s core values and teachings.Disaffected by their synagogues’ emphasis on self-preservation and obsession with intermarriage, most Jews looking for an intelligent inquiry into the nature of spirituality have turned elsewhere, or nowhere. Meanwhile, faced with the chaos of modern life, returnees run back to Judaism with a blind and desperate faith and are quickly absorbed by outreach organizations that—in return for money—offer compelling evidence that God exists, that the Jews are, indeed, the Lord’s “chosen people,” and that those who adhere to this righteous path will never have to ask themselves another difficult question again.Ironically, the texts and practices making up Judaism were designed to avoid just such a scenario. Jewish tradition stresses transparency, open-ended inquiry, assimilation of the foreign, and a commitment to conscious living. Judaism invites inquiry and change. It is an “open source” tradition—one born out of revolution, committed to evolution, and willing to undergo renaissance at a moment’s notice. But, unfortunately, some of the very institutions created to protect the religion and its people are now suffocating them.If the Jewish tradition is actually one of participation in the greater culture, a willingness to wrestle with sacred beliefs, and a refusal to submit blindly to icons that just don’t make sense to us, then the “lapsed” Jews may truly be our most promising members. Why won’t they engage with the synagogue, and how can they be made to feel more welcome?Nothing Sacred is a bold and brilliant book, attempting to do nothing less than tear down our often false preconceptions about Judaism and build in their place a religion made relevant for the future.From the Hardcover edition.

    This masterpiece of modern fiction tells the gripping tale of renegade talmudic sage Elisha ben Abuyah's struggle to reconcile his faith with the allure of Hellenistic culture. Set in Roman Palestine, As a Driven Leaf draws readers into the dramatic era of Rabbinic Judaism. Watch the great Talmudic sages at work in the Sanhedrin, eavesdrop on their arguments about theology and Torah, and agonize with them as they contemplate rebellion against an oppressive Roman rule. But Steinberg's classic novel also transcends its historical setting with its depiction of a timeless, perennial feature of the Jewish experience: the inevitable conflict between the call of tradition and the glamour of the surrounding culture. In his illuminating foreword, specially commissioned for this edition, Chaim Potok stresses the contemporary relevance of As a Driven Leaf: This novel of ideas and passions... retains its ability to enter the heart of pious and seeking Jew alike. Synagogues everywhere are adopting As a Driven Leaf for group study.